per Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-0516334articleيادداشت سردبير<p>در شمارة پیش، برخی از وجوه تأثیر فناوری هوش مصنوعی (AI) را در عرصة آموزش و پژوهش به‌اجمال برشمردیم. بنظر میرسد دغدغة اصلی در امر پژوهش به مقوله‌یی با عنوان «اخلاق هوش مصنوعی» بازگردد، هرچند کوششهایی در جهت تدوین چارچوب و استخراج سرفصلهایی در این زمینه صورت گرفته و میگیرد. از مهمترین این سرفصلها و ملاکهای ذکرشده میتوان به موارد زیر اشاره کرد: 1. اعتبارسنجی فعالیتها: از آنجاکه تمایز فعالیت اصیل پژوهشی کاربران از داده‌های وسیع و متنوع این فناوری کاری است دشوار و در مواردی غیرممکن، تدارک سازوکاری دقیق و فراگیر برای سنجش و تفکیک میزان فعالیت کاربر و توانایی دریافت و تحلیل وی از داده‌های هوش مصنوعی، بویژه در مجامع علمی و دانشگاهی ضرورت دارد، بویژه آنکه کاربر میتواند از امتیازات مادی و معنوی خروجیهای هوش مصنوعی استفاده کند. 2. اعتبارسنجی داده‌ها: از سوی دیگر، سنجش اعتبار داده‌هایی که توسط ابزارها و نسخه‌های هوش مصنوعی در دسترس کاربران قرار میگیرد نیز ضرورت دارد. حجم انبوه اطلاعات، آنهم در یک موضوع و عنوان مشخص، الزاماً بمعنای ارزش علمی برابر آنها نیست و چه بسا در میان داده‌ها، اطلاعات نادرست و حتی برای انحراف مسیر پژوهش راه یافته باشد. اکنون که نسخه‌های متعدد هوش مصنوعی از سوی شرکتهای داده‌پردازی گوناگون روانة بازار شده و میشود، و درآمدی هنگفت نیز نصیب تولیدکننده‌ها میکند، فراهم‌سازی ملاکهای ممیزی در اینباره نیز ضرورت دارد. 3. رفع تبعیض و عدم انحصار: از آنجاکه ساختار و حتی اهداف این صنعت، خواسته یا ناخواسته، با منافع شرکتها و مؤسسات بزرگ داده‌پردازی ـ‌مانند گوگل، مایکروسافت و...‌ـ پیوند خورده است، بیم آن میرود که دسترسی کاربران در سطح جهان به هوش مصنوعی، مانند دیگر امکانات مربوط به این شرکتها، به نوعی آپارتاید و تبعیض پنهان و آشکار دچار شده و از یکسو بهترین و مهمترین دستاوردهای علمی و صنعتی در اختیار معدود افراد و گروهها ـ‌و به‌اصطلاح مافیای داده‌هاـ قرار گیرد و از سوی دیگر، عملاً از ابزاری در خدمت علم و پژوهش دانشمندان، به وسیله‌یی در خدمت دستگاههای خبرگیری، رهگیری و جاسوسی، بویژه رژیم آمریکا و صهیونیزم پلید تبدیل شود؛ چنانکه هم‌اکنون زنگ خطر این امر توسط برخی متخصصان و صاحبنظران به صدا در آمده است. 4. صیانت از حقوق انسانی و حریم خصوصی: از دیگر دغدغه‌های این پدیده، ورود بیمحابا و گستردۀ فناوری به حوزه‌یی است که آن را پاسداشت شرافت و انسانیت و صیانت از حریم خصوصی بمثابه حقوق پایه و مورد اتفاق هر یک از شهروندان شمرده‌اند. برای نمونه، استفاده از هوش مصنوعی در تجاوزهای اخیر رژیم آمریکا و صهیونیزم به غزه و لبنان و اخیراً کشور عزیزمان ایران که بشیوه‌هایی غیرانسانی و در نهایت قساوت و شقاوت ـ‌که دلالتی روشن بر بدویت و بربریت مدرن دارد‌ـ صورت گرفت، لزوم اجماعی جهانی برای تعیین حدود و ثغور این فناوری و اعمال سازوکارهای بازدارنده از توحش برخی از سران غرب را دوچندان میکند. 5. تدوین شیوه‌نامة نگارش مرجع: از آنجاکه هوش مصنوعی از منابع و مآخذ گوناگون تغذیه، تجمیع و پردازش میکند، تکثر و ناهمسانی ادبی و نگارشی در داده‌ها امری طبیعی و قهری است و از آنجاکه کاربران عموماً به حصول نتیجه و تسریع در پاسخ توجه دارند، موضوعاتی چون رسم‌الخط و شیوه‌های نگارش معیار به حاشیه میرود. این امر نه‌تنها با ملاکهای علمی ناسازگار است، بلکه بتدریج آثار فرهنگی و زبانی خود را بر مخاطبان و کاربران تحمیل میکند. تدوین شیوه‌نامه‌یی که ناظر بر پیرایش و ویرایش داده‌ها و بویژه پالودن متون از ورود و استقرار عناصر بیگانه با فرهنگ خودی و زبان فاخر پارسی باشد، از اولویتهای مراکز فرهنگی و بویژه فرهنگستان زبان و ادب فارسی است. امید است در آینده و در مجال دیگری بتوان به برخی از وجوه ناگفته در این زمینه بپردازیم.</p>http://hop.mullasadra.org/Article/53628هوش مصنوعی اخلاق پژوهشper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-05163526articleAn Approach to Hermann Cohen’s Anti-Psychological Interpretation of Kant’s Synthetic a prioriMahdi Khayatzadehmkhayat1365@gmail.com1Assistant Professor, Iranian Research Institute of Philosophy, Tehran, Iran<p>The most important issue in Immanuel Kant’s epistemological system is Synthetic a priori judgments. Some interpreters of Kant have criticized his philosophical system by presenting a psychological interpretation of Kant. Hermann Cohen, a German philosopher, is one of the interpreters of Kant’s epistemological system who, unlike this group, has strictly avoided Kant’s psychological interpretation and has criticized such interpretations by presenting a new and original interpretation of a priori authorship propositions. In his interpretation of Kant, he states three levels or degrees for a priori authorship propositions and refers the third degree to common experience. For this purpose, he starts from “place” and, by reflecting on the meaning of place, reaches three levels or degrees of a prioriity: 1) place as something that precedes every other sensory thing; 2) place as form; 3) place as a formal condition of the possibility of experience. By using the third-level a priori, Kuhn acquits Kant of the accusations of subjectivism. Kuhn considers the reference for third-order a priori propositions to be the principles of mathematics and the fundamental laws of pure natural science, namely mechanics. He believes that these principles and laws constitute the possibility of experience. This experience, unlike personal experiences, is general and common to all individuals. In his view, the task of philosophy is to arrive at third-order a priori principles by reflecting on this mathematical natural science. </p>http://hop.mullasadra.org/Article/52967Synthetic a priori Hermann Cohen transcendental method shared experience natural scienceper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-051632748articlePhilosophical Analysis of the Impact of the Fundamentals of Modernity on the Educational Thought of Iranian ConstitutionalistsAli Asghar Jafari Valanijafari_valani@yahoo.com1Fatemeh Amini Pouyaf.aminipouya@gmail.com2Associate Professor, Philosophy Department, Shahid Mottahari University, Tehran, IranMA Student in Islamic Philosophy and Kalam, University of Tehran, Tehran, Iran<p>This study investigates the influence of modern philosophical thought on the transformation of Iran’s educational system during the Constitutional Era. The central argument is that Constitutional-era intellectuals, through their engagement with the principles of rationalism, scientism, individualism, and liberty, redefined the aims and functions of education in Iran. This intellectual shift—away from traditional modes of instruction toward rational and social cultivation—prepared the ground for establishing modern institutions such as Dar al-Funun and the first national schools.</p>
<p>Using a descriptive-analytical method, the research draws on historical sources, the writings of Constitutional-era thinkers, and educational documents from the period to examine the relationship between modernity and emerging Iranian educational thought. Special attention is given to figures such as Malkom Khan and Talibov, who played a pivotal role in articulating the intellectual foundations of modernization.</p>
<p>The findings show that the philosophical bases of modernity exerted a profound influence not only on political and legal reforms but also on the conceptual foundations of education in Iran. Education increasingly came to be understood as a means of fostering self-awareness, responsibility, and social progress. Understanding these philosophical roots, the study argues, is essential for interpreting the formation of modern Iranian educational thought and for critically evaluating the current state of education.</p>http://hop.mullasadra.org/Article/52664Constitutionalists modernity educational thoughtper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-051634972articleThe Evolution of the Relationship between Philosophy and Jurisprudence Tahereh Kamalizadehtkamali85@yahoo.com1Professor in Islamic Philosophy, Institute for Humanities and Cultural Studies, Tehran, Iran<p style="text-align: left;">A Case Study of Mulla Sadra (Safavid Period) and Sabzevari (Qajar Period)</p>
<p style="text-align: left;">Although wisdom and philosophy have adopted a religious character in the Islamic period, wisdom has always been among the rational sciences, and jurisprudence and theology have always been among the religious sciences. The apparent conflicts between them have always been a serious obstacle to the development and advancement of Islamic sciences, and this has also had an impact on public opinion.</p>
<p style="text-align: left;">Muslim scholars have been involved in this challenge in different ways. Some, like Mulla Sadra, have been affected by it and complain about this trend, and others, like Hakim Sabzevari, are seeking to resolve these conflicts and challenges and provide a legal solution to create compatibility and rapprochement between seemingly contradictory sciences. Issue: The relationship between philosophy and jurisprudence, which has always been an intellectual, doctrinal, and social issue in the history of Islamic thought. Method: Documentary and analytical.</p>
<p style="text-align: left;">Results: 1) The revival of practical wisdom, which had declined after Al-Farabi; 2) The presentation of jurisprudence and religious rituals along with legal and mystical interpretations as practical wisdom; 3) The convergence and integration of Islamic sciences, including rational and traditional, apparent and esoteric sciences.</p>
<p style="text-align: left;">science sscien </p>http://hop.mullasadra.org/Article/52182History of Philosophy Jurisprudence Philosophy Mulla Sadra Sabzevariper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-051637390articleAnalysis of the System of Mysticism and Practical Ethics in the Thought of Ibn Maytham Bahrani Based on the Explanation of Nahj al-BalaghaSaeed Khodadadisaidkhod1368@gmail.com1Zeynab Sedartianzeinab.sagvand@yahoo.com2Marjan Omidimgool3420@gmail.com3Mahziar AlishahiMahziyar.alishahi@gmail.com4Assistant Philosophy, Lorestan University, Khorramabad, IranAssistant Philosophy, Department of Humanities, National University of Skills, Tehran, IranMA, WHC, Qom, IranMA Student in Islamic Studies, University of Islamic Studies, Qom, Iran<p>The present study examines the style of mysticism and practical ethics from the perspective of Ibn Maytham Bahrani in order to clarify the relationship between divine knowledge and the two practical dimensions of morality that he proposes for attaining divine nearness. In particular, despite Ibn Maytham Bahrani’s prominent position in Islamic mysticism and ethics, little research has addressed his integrated style in the connection between theoretical knowledge and practical ethics. The lack of this comprehensive study has made it difficult to systematically utilize his teachings in today’s spiritual education. The main question is how Ibn Maytham, by combining theoretical wisdom and practical virtues, outlines the path to attaining divine nearness, and how does this style distinguish it from other schools of Islamic mysticism? Ibn Maytham Bahrani considers attaining divine nearness to be the result of simultaneously strengthening theoretical and practical powers; however, the innovation of this study is the analysis and extraction of Ibn Maytham’s integrated framework in mysticism and practical ethics, which has so far been less prominent in previous studies. Findings: Ibn Maytham Bahrani considers two key aspects to introduce the mystical style: (a) the theoretical aspect, which cannot be achieved except through deep knowledge and recognition of God, (b) the practical aspect, which is possible by adhering to the four moral virtues of wisdom, chastity, courage, and justice. </p>http://hop.mullasadra.org/Article/52592Mysticism Ethics Ibn Maytham Bahrani Style Commentary on Nahj al-Balaghaper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-0516391112articleA Comparative Analysis of Kant’s Synthetic A Priori Judgments and Mulla Sadra’s Concept of Necessary Accidental PredicatesNaser Azizvakilivakili.naser11@gmail.com1Mahdi Monfaredmmonfared86@gmail.com2PhD in Comparative Philosophy, University of Qom, Qom, Iran Associate Professor, Department of Philosophy and Islamic Theology, University of Qom, Qom, Iran<p style="text-align: left;">Every philosopher, in his inquiries, seeks to pose a fundamental question and to provide an answer to it. The central problem for Kant in the <em>Critique of Pure Reason</em> is the question of synthetic a priori judgments and the possibility of such judgments. For Kant, their significance is so profound that whenever he discusses natural science, mathematics, or metaphysics, he begins his analysis with synthetic a priori judgments. It seems that the very possibility of science, and even its affirmation or denial, is tied to the possibility of these judgments.</p>
<p style="text-align: left;">On the other hand, centuries before Kant, within Sadrian philosophy, in discussions such as common predication and necessary accidental predicates, reference is made to predicates that, while conceptually distinct from their subjects, are nevertheless predicated of them necessarily. A closer examination reveals that these predicates possess the same features as synthetic a priori judgments—namely, necessity and universality.</p>
<p style="text-align: left;">Accordingly, the aim of this study is to examine Kant’s account of synthetic a priori judgments and to demonstrate that the same problem also emerges in Mulla Sadra’s philosophy of knowledge. By drawing on Sadrian concepts such as the necessary accidental predicate, it becomes possible to approach an understanding of synthetic a priori judgments.</p>
<p style="text-align: left;">Nevertheless, the task of this research is not merely a separate reading of the two philosophical systems, but rather an attempt to draw a comparative connection between Kant’s and Mulla Sadra’s accounts of synthetic a priori judgments.</p>http://hop.mullasadra.org/Article/51476Keywords Necessary Accidental Predicates Synthetic A Priori Kant’s Philosophy Mulla Sadra’s Philosophyper Sadra Islamic Philosophy Research Instituteتاریخ فلسفه2008-95892676-51602026-05163113138article“The Anthropological Function of Pneuma from the Perspective of the Later Stoics”Negar Ezhari Jenekanlooezharinegar47@gmail.com1 Majid Yarian Koupaeim.yaryan@gmail.com2Raham Sharafrahamsharaf@gmail.com3PhD Candidate in Philosophy and Islamic Theology, Department of Philosophy, Faculty of Literature and Humanities, University of Zanjan, Zanjan, IranAssistant Professor, Department of Philosophy, Faculty of Literature and Humanities, University of Zanjan, Zanjan, IranAssociate Professor, Department of Philosophy, Faculty of Literature and Humanities, University of Zanjan, Zanjan, Iran<p lang="en">The present study investigates the <strong>mediating role of <em>pneuma</em></strong> in explaining the relationship between the soul and body from the perspective of the Stoics. Unlike dualistic traditions, Stoics conceived <em>pneuma</em> as a dynamic force possessing both <strong>corporeal and rational dimensions</strong>, functioning as the essential connective element between these two aspects of existence. In Stoic thought, this concept transcends mere biology; it constitutes the fundamental explanatory principle for the unity of the living organism, the mechanism of sensory perception, and rational activity.</p>
<p lang="en">The paper argues that <em>pneuma</em>, as an active substance permeating the entire cosmos, fulfills three key functions. Firstly, it acts as the <strong>force that preserves the body’s structure and cohesion</strong>, thereby enabling vital functions. Secondly, it serves as the <strong>mediator between soul and body</strong> through a specific structural “blending” (<em>krasis</em>). Thirdly, at the metaphysical level, it is intrinsically linked to the <strong>Logos</strong> (cosmic reason), playing a central role in harmonizing the individual human soul with the totality of the universe.</p>
<p lang="en">Employing a descriptive-analytical method, the study examines classical Stoic texts—particularly the works of Seneca, Epictetus, and Marcus Aurelius—to elucidate <em>pneuma</em>’s function as the core mechanism bridging the corporeal and rational aspects of humanity. By exploring the intricate relationship between <em>pneuma</em>, the Logos, and cosmic normativity, the paper concludes that this principle not only accounts for the individual’s biological and cognitive operations but also represents the <strong>cosmic force ensuring order and harmony</strong> within the entire Stoic philosophical cosmos.</p>http://hop.mullasadra.org/Article/52910Pneuma Soul Body Logos Cosmos Later Stoics.